Being someone in that age group who has experienced the same thing as you, I believe there are many causes.
[L
[*]Young people look up to the priests. This 20 to 35 generation is all about relationships. I’ve noticed the groups where the young people can get close to the priest are more apt to succeed and bring new people in.
*]Plus we also have the mentality where most Catholics see church as a religion instead of a relationship with God. Most only return for Christmas, Easter, and whenever they have a child that needs to be baptised, first communion, or confirmation otherwise they are never around.
*]Furthermore, mass can be boring. It is only once we mature do we realize how beautiful it is. If children aren’t taught what actually happens, why mass is important, they are going to disappear.
*]Parish life- many parishes are great at having mass, but the community backbone, the welcoming aspect also lacks. Church isn’t only about going to mass, it is about sharing our love for Christ in the community. If people don’t know their neighbour, how in the heck are they doing to stay? It always amazes me how fast the santuary can empty. In about 5 minutes 50 people can easily leave. The only ones who remain generally need to speak to the priest for one reason or another. It is important to offer opportunities in terms of suppers, meals, coffee time where community can be developed.
Each point I listed has many levels. I think as a church, we need to look at what the Evangelical churches are doing and see how their programs can be adapted.
WOW you sure covered all the issues–
most of the time roman catholic mass is a ceremony – with out any spiritual impartment-, indumement-- or as a penecostal would say-- “anointing”-
- all though catholic’s are taught the “real presence”
and if you don’t believe it – than you are damned
it is firmly enforced
with the counsal or tent…
Canons on the Most Holy Sacrament of the Eucharist
Canon 1. If anyone denies that in the sacrament of the most Holy Eucharist are contained truly, really and substantially the body and blood together with the soul and divinity of our Lord Jesus Christ, and consequently the whole Christ,[42] but says that He is in it only as in a sign, or figure or force, let him be anathema.
Canon 2. If anyone says that in the sacred and, holy sacrament of the Eucharist the substance of the bread and wine remains conjointly with the body and blood of our Lord Jesus Christ, and denies that wonderful and singular change of the whole substance of the bread into the body and the whole substance of the wine into the blood, the appearances only of bread and wine remaining, which change the Catholic Church most aptly calls transubstantiation,[43] let him be anathema.
Canon 3. If anyone denies that in the venerable sacrament of the Eucharist the whole Christ is contained under each form and under every part of each form when separated,[44] let him be anathema.
Canon 4. If anyone says that after the consecration is completed, the body and blood of our Lord Jesus Christ are not in the admirable sacrament of the Eucharist,[45] but are there only , while being taken and not before or after, and that in the hosts or consecrated particles which are reserved or which remain after communion, the true body of the Lord does not remain, let him be anathema.
Canon 5. If anyone says that the principal fruit of the most Holy Eucharist is the remission of sins, or that other effects do not result from it,[46] let him be anathema.
Canon 6. If anyone says that in the holy sacrament of the Eucharist, Christ, the only begotten Son of God, is not to be adored with the worship of ,[47] also outwardly manifested, and is consequently neither to be venerated with a special festive solemnity, nor to be solemnly borne about in procession according to the laudable and universal rite and custom of holy Church, or is not to be set publicly before the people to be adored and that the adorers thereof are idolaters, let him be anathema.
Canon 7. If anyone says that it is not lawful that the Holy Eucharist be reserved in a sacred place, but immediately after consecration must necessarily be distributed among those present,[48] or that it is not lawful that it be carried with honor to the sick, let him be anathema.
Canon 8. If anyone says that Christ received in the Eucharist is received spiritually only and not also sacramentally and really,[49] let him be anathema.